The Jesuit New World Order

Tuesday, 24 April 2012

Secret Instructions of the Society of Jesus

Originally circulated in Manuscript until 1612 when it was published in Cracow, Poland.
Taken from the Edition Published in 1882 in Sanfrancisco, California.

The Jesuits are different. Every Catholic Priest
knows this. They speak of the
Society of Jesus as the "educated clergy," -- the "teaching arm of the
church". They have the "most schools" -- which is true. The quality of
those schools is another question. None of them, at least in the U.S.
has ever won an award for the volume of scientists or philosophers it
produced. Voltaire went to a Jesuit school. He said later that he
learned Latin and nonsense.The Jesuits write the most books -- which is also true. In fact it
is said that any Jesuit who can pen one word after another seems forced
"under obedience" to write a book. The laity are told that the Jesuits are smarter than other priests
because they go to school longer. . the
Jesuits are much more selective in their choice of candidates than other
orders or diocesan seminaries. They pick only the smarter and more
promising youngsters and thus insure a continuing crop of great
scholars, teachers, philosophers, orators and, not mentioned, jesuit trained
ecclesiastical president politicians.The truth is, as clerical wags have put it, that the Jesuits have
just as large a percentage of lesser I.Q.'s as any other church order
but they are smart enough to hide the numbskulls in their foreign
missions to primitive countries. In fact, it has also been said, that
this is the principal reason why the Jesuits have foreign missions.However, in spite of these disparaging introductory qualifications,
there can be no gainsaying the fact that the Jesuits possess a hard
core of extremely intelligent, intensely loyal, politically shrewd,
carefully calculating individuals. This has been so since the days of
their founder, Ignatius of Loyola. A catalog of their names would
include a large percentage of the great minds of the Roman Catholic
Church since the sixteenth century.Any honest student of church history must admit that behind the
scenes, they have been the governing genius of the Vatican -- even
though, more often than not, an evil genius.The Jesuit Order is an absolute monarchy. Their general, "the Black
Pope" rules for life. The pattern of their own Order has molded their
thinking about all other political structures, including, but not
confined to, the Vatican.The Jesuits fought the democratic aspirations of the French when
they helped engineer the "Massacre of St. Bartholomew's Eve". They were
the force behind Pope Pius IX and were his principal counsellors. The
Italian people knew that the Jesuits were the strongest opponents of the
Unification of Italy and hated them accordingly. The Jesuits promoted
the dogma of the Immaculate Conception and of the Infallibility of the
Pope. They were the experts behind the experts of the First Vatican
Council in 1870 just as they are of the Second Vatican Council.It is obvious that an organization so vast (the largest in the
Roman Church) covering the globe, and engaged in so many activities,
some open and honorable, and others secret, delicate and "jesuitical"
would have to have a set of rules and regulations for its own internal
control much more detailed and stringent than the conventional "rules"
or "constitutions" of St. Benedict, St. Francis or the other
run-of-the-mill orders and congregations.Knowing also that the bulk of the Jesuits at the grass roots did
not possess the sagacity, shrewdness and ruthlessness of the "boys" in
the "back room" in Rome it was necessary that many enterprises, such as
"advising" rich widows, picking of rich men's sons to be prospective
Jesuits, or purging the Order of a hapless Jesuit who began to think for
himself, should be speeded out in detail.But above all things it was necessary that such regulations should
be kept secret. They were to be confided only to trusted superiors and
if accidentally found. they were to be denounced as base forgeries.They are called the "MONITA SECRETA SOCIETATIS JESU" -- "The Secret Instructions of the Society of Jesus."The average "lower-case" Jesuit, not being in on the know, will
sincerely tell indignant devout inquirers that these regulations are
fictitious. The smart "upper-case" Jesuit knows that he had better deny
their existence. He might not live to regret his indiscretion,The existence of the "Secret Regulations of the Jesuits" has been proven beyond all possibility of successful legal refutation.Most unbiased historians of the Roman Catholic Church and of the Jesuits acknowledge the existence of the "Monita".The British historian, Andrew Steinmetz, in his monumental,
precisely documented, "History of the Jesuits", published in London in
1848, devotes several pages to an analysis of the genuineness and
history of the "Monita". He outlines the book with the same succession
of chapters and content as reproduced in this present volume. He
concludes that "secret regulations" did exist, considering 1) overt
statements of Jesuit Generals, 2) missing chapters in early editions of
the official "Constitutions", and 3) the actual conduct of the Jesuits,
in so many countries and for so long. As proof of the latter he cites
the catering to the rich, the rapid acquisition of tremendous power and
wealth and the infiltration of the royal powers by the Jesuits as court
confessors, with their tolerance of licentiousness in order to gain
power. (Vol. III, p. 363, 364, 365, 366). Of the allegations themselves
he cites thousands of documented instances in the 1660 pages of his
volumes.The following paragraphs are from the autobiography of a very
precise and erudite ex-Jesuit. His death places him and his words beyond
the customary effective reprisals of the Order.

"The MONITA SECRETA SOCIETATIS JESU ('Secret Instruction of the
Society of Jesus') first appeared in print in Cracow in 1612, after they
had already been circulated in manuscript form. The editor seems to
have been the ex-Jesuit Zahorowski. Almost innumerable editions and
reprints in all civilized tongues followed one another. The latest
edition was published at Bamberg in 1904.
"The importance of the publication follows from the fact that,
directly after its appearance, the General of the Order, Mutius
Vitelleschi, twice (in 1616 and 1617) instructed the German Jesuit,
Gretser, a prominent theologian of the Order, to refute it, and that up
to most recent times Jesuit after Jesuit has come forward to repudiate
it."It is natural that the Jesuits themselves should deny the
genuineness in a flood of refutations. But such denials only merit the
belief or unbelief which the denial of every defendant deserves. Only
sound proof can turn the scale against the genuineness of the Monita.
And such proofs have not been produced up to now by the Jesuits. Nor has
any convincing invalidation of the facts advanced on behalf of its
genuineness been produced."The advocates of their genuineness rely essentially on the fact
that the manuscript copies of the Monita, upon which the printed edition
is based, were to be found in Jesuit colleges. The discovery of such
copies in the colleges of Prague, Paris, Roermond (Holland), Munich, and
Paderborn is beyond question. The copy in the Jesuit house in Paderborn
was found 'in a cupboard in the Rector's room' (in scriniis rectoris).
The manuscript copy at Munich, belonging to the contents of the library
of the Jesuit college of this place, which was suppressed in 1773, was
only found in 1870 in a secret recess behind the altar of the old Jesuit
Church of St. Michael at Munich. It would be a decisive token of
genuineness if it could be proved positively that the Prague copy was
already there in 1611 -- i.e. before the first printed edition in 1612.
J. Friedrich's statement makes this seem probable, but not certain. What
the Jesuit Duhr writes to the contrary is of no value. It is certain,
however, that the discovery in Prague was so disagreeable to the Jesuits
that the chief champion of the spuriousness of the MONITA, the Jesuit
Forer, considered it advisable to pass it over in silence in his work of
repudiation, Anatomia Anatomiae Societatis Jesu. On the other hand, he
zealously demonstrated -- what no one disputed -- that the copy at
Paderborn was only brought to light after the first edition had been
published. Forer's silence is the more remarkable, as a manuscript note,
intended for his book, treats the Prague discovery as a fact. The
saying that those who keep silence when they could and should speak seem
to give consent, comes to my mind in the case of this ominous silence."

These quoted words were written by a German ex-Jesuit, Count Von Hoensbroech, after he left the Jesuit priesthood in 1900*.
* "Fourteen Years a Jesuit" Paul Von Hoensbroech, Cassel & Co. Ltd. London, New York 1911, Vol II p. 7-9.The chapter headings are almost verbatim identical with the chapter headings of the text reproduced in this booklet.And therein lies a story.The text of the "Secret Instructions of the Society of Jesus"
reproduced here was found beneath the pallet on an adobe bed in a
cottage in the Andes Mountains of Peru about a century ago.Students of the Incas recall that prior to the expedition of the
National Geographic Magazine under Hiram Bingham, in 1911,
archaeologists from European countries probed the ruins of this people,
one of the greatest civilizations in history.In 1870 a French archeologist slipped unobtrusively into the office
of the Secretary of the Scottish Rite of Freemasonry in San Francisco,
California.He had been sent into the remote recesses of the Andes, where
Pizarro and his army had conquered the Incas more than three centuries
before. He had rented a room in a tiny village. This he used as a base
of his operations. To this spot he returned periodically to rest from
the dangerously high altitudes and to write his reports for shipment
back to France.While he was away, the family frequently rented the same room to
overnight guests. One of these happened to be a Jesuit official. On his
departure he forgot a little book which he had hidden under the
mattress. The French archeologist accidentally found it.It was the "Secret Instructions of the Society of Jesus" -- the top
classified manual of procedure for the trusted leaders of the Jesuit
Order.It was in Latin and bore the seal, signature and attestation of the General and Secretary of the Order in Rome.For the next few days the Frenchman labored furiously translating
the work in stenographic notes into French. He then replaced the book
and left.The Jesuit returned in a few days inquiring nervously about his
little black packet. He also wanted to know if anyone had occupied the
room since his departure. On learning of the archeologist he began a
search so relentless that the Frenchman had to leave Peru. He finally
reached San Francisco and entrusted his precious but dangerous burden to
Edwin A. Sherman 32 degree Mason, the Secretary of the Scottish Rite of
Freemasonry in California.Mr. Sherman included the "Secret Instructions" in his book "The Engineer Corps of Hell" published in 1882.For several years Edwin Sherman was the Masonic Historian of
California. He was highly esteemed for his great accuracy and
dependability. This can be verified now by anyone who will inquire about
him of the Grand Secretary of the Grand Lodge of Freemasonry at the
Grand Lodge office in the Masonic Memorial Temple, 1111 California St.,
San Francisco, Calif.Another point that emphasizes the credibility of this work is the
identity of this copy, found in the fantastically inaccessible heights
of the Andes in Peru, with the copy quoted by Count Von Hoensbroech in
Germany, Considering that Von Hoensbroech's rendition was translated
from the German and Sherman's from Latin to French and then into English
the similarity is still striking.Here are a few examples:Sherman: Ch. XI -- "How We Must Conduct Ourselves Unitedly Against Those Who Have Been Expelled From the Society."Von Hoensbroech: "What Attitude Should Be Taken By Our Followers In Regard to Those Dismissed From the Order?"Sherman: Ch. VI -- "OF the Mode of Attracting Rich Widows."Von Hoensbroech: "How May Rich Widows be Well Disposed Towards the Society of Jesus?"Sherman: Ch. IV -- "OF That Which We Must Charge the Preachers and Confessors of the Great of the Earth."Von Hoensbroech: "What Attitude Must be Taken up by Court-Chaplains and Princely Confessors?"The text that follows is one of the most effective documents ever
written. The tremendous wealth and power of the Jesuit Order is ample
proof of that contention.Those who have observed the Jesuits from the vantage point of the
secular clergy or of another order have often wondered at their
astounding success in becoming the recipients of wealthy estates, of
influencing prominent citizens, Catholic and non-Catholic alike, into
endorsing and endowing their colleges and universities, of instilling
their scholastics and other students with a spirit of self-dedication
and self immolation that would make both the Pope and Hitler feel
frustrated.A careful study of the "Secret Instructions" will give the answer.
Here is a plan of financial, intellectual and military strategy that
should make the planners of West Point or Number 10 Downing Street feel
inferior.Check, for example, the following:Ch. II -- "THE MANNER WITH WHICH THE FATHERS OF THE SOCIETY MUST
CONDUCT THEMSELVES TO ACQUIRE AND PRESERVE THE FAMILIARITY OF PRINCES,
MAGNATES, AND POWERFUL AND RICH PERSONS."(Think then how well the Jesuits have done with the local State
Bar, the Chamber of Commerce, national corporations, wealthy
foundations, in comparison with the failure of the local corner parish
clergy. Think how well Georgetown, Fordham, Marquette, and Creighton
have done in comparison with the Dominicans, the Sulpicians or the
Franciscans!)Ch. VI -- "OF THE MODE OF ATTRACTING RICH WIDOWS."Just read them and weep, brethren! Read especially this sentence p.
8 "Insist upon the advantages of widowhood, and the inconvenience of
marriage, in particular that of a repeated one, and the dangers to which
she will be exposed, relatively to her particular businesses into which
we are desirous of penetrating."Ch. XI -- "HOW WE MUST CONDUCT OURSELVES UNITEDLY AGAINST THOSE WHO HAVE BEEN EXPELLED FROM THE SOCIETY."This is a portrait of the pattern of persecution and annihilation
that every ex-Jesuit, and in truth, every past ex- priest knows, and
every future dissident can expect.Ch. XV -- "HOW THE COMPANY MUST BE CONDUCTED WITH THE MONKS AND NUNS."(Meaning other religious Orders -- of course)Ch. XVI -- "HOW WE MUST MAKE PROFESSION OF DESPISING RICHES."The gem of them all -- really meaning "How we must pretend to despise riches."What more vicious enemies could the bishops and diocesan clergy
have than those Jesuit Monitors who wrote: "We must inquire into and
note the defects of the other fathers and when we find them, we must
divulge them among our faithful friends as though condoling over them."
(Ch. V. p. 17)Read the Jesuits' opinion of other religious orders "calling
attention to the indolence and stupidity of the Monks as if they were
cattle." (Ch. XVII P. 41)The Jesuits themselves should be concerned with the fact that
history does repeat itself. In Mexico, in Peru, in France, in Italy, in
Germany, in Spain, in Portugal, in Paraguay, in Colombia, in Brazil, in
Argentina, in Chile, in Austria and in very many other countries the
Jesuits gained so much wealth, in land, in buildings and in money, that
others became jealous.In every country the Jesuits were thrown out. Their property and wealth was confiscated.The Jesuits are now repeating their history in the United States of America. Their landed wealth and holdings are fabulous.What makes them think that history will not inexorably and inevitably repeat itself again here in America?These particular instructions must be guarded and kept with careful
attention by the superiors, communicated with prudent caution to a few
of the professors; in the meantime there does not exist any other thing
so good for the Society; but we are charged with the most profound
silence, and to make a false show, should they be written by any one
though founded in the experience we have had. As there are various
professors who are in these secrets, the Society has fixed the rule,
that those who know these reserved instructions that they cannot pass in
any one religious Order, whether it be of the Carthusians, to cause
them to retire from that in which they live, and the inviolable silence
with which they are to be guarded, all of which has been confirmed by
the Holy See. Much care must be taken that they do not get out; for
these counsels in the hands of strange persons to the Society, because
they will give a sinister interpretation invidious to our situation.If (unless God does not permit) we reach success, we must openly
deny that the Society shelters such thoughts and to take care that it is
so affirmed by those of the Society that they are ignorant by not
having been communicated, which they can protest with truth, that they
know nothing of such instructions; and that there does not exist other
than the general printed or manuscripts, which they can present, to
cause any doubt to vanish. The superiors must with prudence and
discretion, inquire if any of the Society have shown these instructions
to strangers; for neither for himself, or for another, they must be
copied by no one, without permission of the General or of the
Provincial; and when it is feared that anyone has given notice of these
instructions, we shall not be able to guard so rigorous a secret; and we
must assert to the contrary, all that is said in them, it will be so
given to be understood, that they only show to all, to be proved, and
afterwards they will be dismissed.

CHAPTER 1.

THE MANNER OF PROCEDURE WITH WHICH THE SOCIETY MUST BE CONDUCTED WHEN CONSIDERING THE COMMENCING OF SOME FOUNDATION.

1.
To capture the will of the inhabitants of a country, it is very
important to manifest the intent of the Society, in the manner
prescribed in the regulations in which it is said, that the Society must
labor with such ardor and force for the salvation of their neighbor as
for themselves. For the better inducement of this idea, the most
opportunely that we practice the most humble offices, visiting the poor,
the afflicted, and the imprisoned. It is very convenient to confess
with much promptness, and to hear the confessions, showing indifference,
without teasing the penitents; for this, the most notable inhabitants
will admire our fathers and esteem them; for the great charity they have
for all, and the novelty of the subject.
2. To have in mind that it is necessary to ask with religious
modesty, the means for exercising the duties of the Society, and that it
is needful to procure and acquire benevolence, principally of the
secular ecclesiastics, and of persons of authority, that may be
conceived necessary.3. When called to go to the most distant places, where alms are to
be received, they are to be accepted, no matter how small they may be,
after having marked out the necessities of ourselves. Notwithstanding,
it will be very convenient at the moment to give those alms to the poor,
for the edification of those who do not have an exact understanding of
the Society; and, "but we must in advance be more liberal with
ourselves."4. All must labor as if we were inspired by the same spirit; and
each one must study to acquire the same styles, with the object of
uniformity among so great a number of persons, edifying the whole; those
who do the contrary must be expelled as pernicious.5. In a beginning it is not convenient to purchase property; but in
case they can be found, some good sites may be bought, saying that they
are to belong to other persons, using the names of some faithful
friends, who will guard the secret. The better to make our poverty
apparent, the property nearest our college must belong to colleges the
most distant, that we can prevent the princes and magistrates from ever
knowing that the income of the Society has a fixed point.6. We must not ourselves go out to reside to form colleges, except
to the rich cities; for in this we must imitate Christ, who remained in
Jerusalem; and as he alone, passed by the less considerable populations.7. We must obtain and acquire of the widows all the money that we
can, presenting ourselves at repeated times to their sight our extreme
necessity.8. The Superior over each province is the one to whom we must
account with certainty, the income of the same; but the amount to the
treasurer at Rome, it is, and must always be, an impenetrable mystery.9. It is for us to preach and say in all parts and in all
conversations, that we have come to teach the young and aid the people;
and this without interest in any single species and without exception of
persons, and that we are not so onerous to the people as other
religious orders.

CHAPTER II.

THE MANNER WITH WHICH THE FATHERS OF THE ORDER MUST CONDUCT
THEMSELVES TO ACQUIRE AND PRESERVE THE FAMILIARITY OF PRINCES, MAGNATES
AND POWERFUL AND RICH PERSONS.

1. It is necessary to do all that is
possible to gain completely the attentions and affections of princes and
persons of the most consideration; for that, who, being on the outside,
but in advance, all of them will be constituted our defenders.
2. As we have learned by experience that princes and potentates are
generally inclined to the favor of the ecclesiastics, when these
disseminate their odious actions, and when they give an interpretation
that they favor, as is to be noted among the married, contract with
their relations or allies; or in other similar things; assembling much
with them, to animate those who may be found in this case, saying to
them that we confide in the assurance of the exemptions, that by
intervention of us fathers, which the Pope will concede, if he is made
to see the causes, and will present other examples of similar things,
exhibiting at the same time the sentiments that we favor, under the
pretext of the common good and THE GREATER GLORY OF GOD that is the
object of the Society.3. If at this same assembly the prince treats of doing something,
that will not be agreeable to all the great men, for which we are to
stir up and investigate, meanwhile, counseling others to conform with
the prince, without ever descending to treat of particulars, for fear
there may not be a successful issue of the matter, for which the Society
will be imputed blame; and for this, if this action shall be
disapproved, there will be advertences presented to the contrary that
may be absolutely prohibited and put in jeopardy, the authority of some
of the fathers, of whom it can be said with certainty, that they have
not had notice of the Secret Instructions; for that, it can be affirmed
with an oath, that the calumny to the Society, is not true in respect to
that which is imputed to it.4. To gain the good will of Princes, it will be very convenient to
insinuate with skill; and for third persons, that we fathers, are a
means to discharge honorable and favorable duties in the courts of other
kings and princes, and more than any one else in that of the Pope. By
this means we can recommend ourselves and the Society; for the same, no
one must be charged with this commission but the most zealous persons
and well versed in our institute.5. Aiming especially to bring over the will of the favorites of
princes and of their servants, by means of presents and pious offices,
that they may give faithful notice to us fathers of the character and
inclinations of the princes and great men. Of this manner the Society
can gain with facility as much to one as to others.6. The experience we have had, has made us acquainted with the many
advantages that have been taken by the Society of its intervention in
the marriages of the House of Austria, and of those which have been
effected in other kingdoms, France, Poland, and in various duchies.
Forasmuch assembling, proposing with prudence, selecting choice persons
who may be friends and families of the relatives, and of the friends of
the Society.7. It will be easy to gain the princesses, making use of their
valets; by that, coming to feed and nourish with relations of
friendship, by being located at the entrance in all parts, and thus
become acquainted with the most intimate secrets of the familiars.8. In regard to the direction of the consciences of great men, we
confessors must follow the writers who concede the greater liberty of
conscience. The contrary of this is to appear too religious; for that
they will decide to leave others and submit entirely to our direction
and counsels.9. It is necessary to make reference to all the merits of the
Society; to the princes and prelates, and to as many as can lend much
aid to the Society, after having shown the transcendency of its great
privileges.10. Also, it will be useful to demonstrate, with prudence and
skill, such ample power which the Society has, to absolve, even in the
reserved cases, compared with that of other pastors and priests; also,
that of dispensing with the fasts, and of the rights which they must ask
and pay, in the impediments of marriage, by which means many persons
will recur to us, whom it will be our duty to make agreeable.11. It is not the less useful to invite them to our sermons,
assemblies, harangues, declamations, etc., composing odes in their
honor, dedicating literary works or conclusions; and if we can for the
future, give dinners and greetings of divers modes.12. It will be very convenient to take to our care the
reconciliation of the great, in the quarrels and enmities that divide
them; then by this method we can enter, little by little, into the
acquaintance of their most intimate friends and secrets; and we can
serve ourselves to that party which will be most in favor of that which
we present.13. If there should be some one at the service of a monarch or
prince, and he were an enemy of our Society, it is necessary to procure
well for ourselves better than for others, making him a friend,
employing promises, favors, and advances, which shall be in proportion
to the same monarch or prince.14. No one shall recommend to a prince any one, nor make advances
to any who have gone out from us, being outside of our Society, and in
particular to those who voluntarily verified, for yet when they
dissimulate they will always maintain an inextinguishable hatred to the
Society.In fine, each one must procure and search for methods to increase
the affection and favor of princes, of the powerful, and of the
magistrates of each population, that whenever occasion is offered to
support, we can do much with efficacy and good faith, in benefiting
ourselves, though contrary to their relations, allies and friends.

CHAPTER III.

HOW THE SOCIETY MUST BE CONDUCTED WITH THE GREAT AUTHORITIES IN
THE STATE, AND IN CASE THEY ARE NOT RICH WE MUST LEND OURSELVES TO
OTHERS.

1. The care consigned to us, that we must do all that is
possible, for to conquer the great; but it is also necessary to gain
their favor to combat our enemies.
2. It is very conducive to value their authority, prudence and
counsels, and induce them to despise wealth, at the same time that we
procure gain and employ those that can redeem the Society; tacitly
valuing their names, for acquisition of temporal goods if they inspire
sufficient confidence.3. It is also necessary to employ the ascendant of the powerful, to
temper the malevolence of the persons of a lower sphere and of the
rabble against our Society.4. It is necessary to utilize, whenever we can, the bishops,
prelates and other superior ecclesiastics, according to the diversity of
reason, and the inclination we manifest.5. In some points it will be sufficient to obtain of the prelates
and curates, that which it is possible to do, that their subjects
respect the society; and that obstructing the exercise of its functions
among those who have the greatest power, as in Germany, Poland, etc. It
will be necessary to exhibit the most distinguished attentions for that,
mediating its authority and that of the princes, monasteries, parishes,
priorates, patronates, the foundations of the churches and the pious
places, can come to our power. Because we can with more facility where
the Catholics will be found mixed with heretics. It is necessary to make
such prelates see the utility and merit that we have in all this, and
that never will they have so much valuation from the priests, friars,
and for the future from the faithful. If making these changes, it is
necessary to publicly praise their zeal, although written, and to
perpetuate the memory of their actions.6. For this it is necessary to labor, to the end, that the prelates
will place in the hands of us fathers, as confessors and counsellors;
and if they aspire to more elevated positions in the Court of Rome, we
must unite in their favor and aid their pretensions with all our forces,
and by means of our influence.7. We must be watchful that when the bishops are instituting
principal colleges and parochial churches, that the faculties are taken
from the Society, and placed in both vicarious establishments, with the
charge of cures, and that the Superior of the Society to be, that all
the government of these churches shall pertain to us, and that the
parishioners shall be our subjects, of the method that all can be placed
in them.8. Where there are those of the academies who have been driven out
from us, and are contrary; where the Catholics or the heretics obstruct
our installation, we will compound with the prelates, and make ourselves
the owners of the first cathedrals; for thus shall we make them to know
the necessities of the Society.9. Over all, we must be very certain to procure the protection and
affection of the prelates of the Church, for the cases of beatification
or canonization of ourselves; in whose subjects convened further, to
obtain letters from the powerful and of the princes, that the decisions
may be promptly attained in the Catholic Court.10. If it shall be accounted that the prelates or magnates should
send commissioned representatives, we must put forth all ardor, that no
other priests, who are in dispute with us, shall be sent; for the
reason, that they shall not communicate their animadversion,
discrediting us in the cities and provinces we inhabit; and that if they
pass by other provinces and cities, where there are colleges, they will
be received with affection and kindness, and be so splendidly treated
as a religious modesty will permit.

CHAPTER IV.

OF THAT WHICH WE MUST CHARGE THE PREACHERS AND CONFESSORS OF THE GREAT OF THE EARTH.

1.
Those of us who may be directed to the princes and illustrious men, of
the manner in which we must appear before them, with inclination
unitedly "to the greater glory of God," obtaining -- with its austerity
of conscience, that the same princes are persuaded of it; for this
direction we must not travel in a principle to the exterior or political
government, but gradually and imperceptibly.
2. Forasmuch there will be opportunity and conducive notices at
repeated times, that the distribution of honors and dignities in the
Republic is an act of justice; and that in a great manner it will be
offending God, if the princes do not examine themselves and cease
carrying their passions, protesting to the same with frequency and
severity, that we do not desire to mix in the administration of the
State; but when it shall become necessary to so express ourselves thus,
to have your weight to fill the mission that is recommended. Directly
that the sovereigns are well convinced of this, it will be very
convenient to give an idea of the virtues that may be found to adorn
those that are selected for the dignities and principal public changes;
procuring then and recommending the true friends of the Society;
notwithstanding, we must not make it openly for ourselves, but by means
of our friends who have intimacy with the prince that it is not for us
to talk him into the disposition of making them.3. For this watchfulness our friends must instruct the confessors
and preachers of the Society near the persons capable of discharging any
duty, that over all, they must be generous to the Society; they must
also keep their names, that they may insinuate with skill, and upon
opportune occasions to princes, well for themselves or by means of
others.4. The preachers and confessors will always present themselves so
that they must comport with the princes, lovable and affectionate,
without ever shocking them in sermons, nor in particular conversations,
presenting that which rejects all fear, and exhorting them in particular
to faith, hope and justice.5. Never receive gifts made to any one in particular, but that for
the contrary; but picture the distress in which the Society or college
may be found, as all are alike; having to be satisfied with assigning
each one a room in the house, modestly furnished; and noticing that your
garb is not over nice; and assist with promptness to the aid and
counsel of the most miserable persons of the palace; but that you do not
say it of them, but only those who have agreed to serve the powerful.6. Whenever the death occurs of any one employed in the palace, we
must take care of speaking with anticipation, that they fail in the
nomination of a successor, in their affection for the Society; but
giving no appearance to cause suspicion that it was the intent of
usurping the government of the prince; for which, it must not be from us
that it is said; take a part direct; but assembling of faithful or
influential friends who may be found in a position of rousing the hate
of one and another until they become inflamed.

CHAPTER V.

OF THE MODE OF CONDUCTING THE SOCIETY WITH RESPECT TO OTHER ECCLESIASTICS WHO HAVE THE SAME DUTIES AS OURSELVES IN THE CHURCH.

1.
It is necessary to help with valor these persons, and manifest in their
due time to the princes and lords that are always ours, and being
constituted in power, that our Society contains essentially the
perfection of all the other orders, with the exception of singing and
manifesting an exterior of austerity in the mode of life and in dress;
and that if in some points they excel the communities of the Society,
this shines with greater splendor in the Church of God.
2. We must inquire into and note the defects of the other fathers
(non-Jesuit priests), and when we find them, we must divulge them among
our faithful friends, as condoling over them; we must show that such
fathers do not discharge with certainty, that we do ourselves the
functions, that some and others recommend.3. It is necessary that the fathers of our Society oppose with all
their power the other fathers who intend to found houses of education to
instruct the youths among the populations where ours are found teaching
with acceptation and approval; and it will be very convenient to
indicate our projects to princes and magistrates, that such people will
excite disturbances and commotions if they are not prohibited from
teaching; and that in the last result, the damage will fall upon the
educated, by being instructed by a bad method, without any necessity;
posting them that the Society is sufficient to teach the youth. In case
the fathers bear letters of the Pontificate, or recommendations from the
Cardinals, we must work in opposition to them, making the princes and
great men to point out to the Pope the merits of the Society and its
intelligence for the pacific instruction of the youths, to which end, we
must have and obtain certifications of the authorities upon our good
conduct and sufficiency.4. Having notwithstanding to form duties, our fathers in displaying
singular proofs of our virtue and erudition, making them to exercise
the alumni (graduates) in their studies in methods of functions,
scholars of diversion, capable of drawing applause, making for
supposition, these representations in the presence of the great
magistrates and concurrence of other classes.

CHAPTER VI.

OF THE MODE OF ATTRACTING RICH WIDOWS.

1. We must elect
effective fathers already advanced in years, of lively complexion and
conversation, agreeable to visit these ladies, and whence they can
promptly note in them appreciation or affection for our Society; making
offerings of good works and the merits of the same; that, if they accept
them, and succeed in having them frequent our temples, we must assign
to them a confessor, who will be able of guiding them in the ways that
are proper, in the state of widowhood, making the enumeration and
praises of satisfaction that should accompany such a state; making them
believe and yet with certainty that they who serve as such, is a merit
for etemal life, being efficacious to relieve them from the pains of
purgatory.
2. The same confessor will propose to them to make and adorn a
little chapel or oratory in their own house, to confirm their religious
exercises, because by this method we can shorten the communication, more
easily hindering those who visit others; although if they have a
particular chaplain, and will content to go to him to celebrate the
mass, making opportune advertencies to her who confesses, to the effect
and treating her as being left to be overpowered by said Chaplain.3. We must endeavor skillfully but gently to cause them to change
respectively to the Order and to the method of the House, and to conform
as the circumstances of the person will permit, to whom they are
directed, their propensities, their piety, and yet to the place and
situation of the edifice.4. We must not omit to have removed, little by little, the servants
of the house that are not of the same mind with ourselves, proposing
that they be replaced by those persons who are dependent on us, or who
desire to be of the Society; for by this method we can be placed in the
channel of communication of whatever passes in the family.5. The constant watch of the confessor will have to be, that the
widow shall be disposed to depend on him totally, representing that her
advances in grace are necessarily bound to this submission.6. We are to induce her to the frequency of the sacraments, and
especially that of penitency, making her to give account of her deeper
thoughts and intentions; inviting her to listen to her confessor, when
he is to preach particular promising orations; recommending equally the
recitation each day of the litanies and the examination of conscience.7. It will be very necessary in the case of a general confession,
to enter extensively into all of her inclinations; for that it will be
to determine her, although she may be found in the hands of others.8. Insist upon the advantages of widowhood, and the inconvenience
of marriage; in particular that of a repeated one, and the dangers to
which she will be exposed, relatively to her particular businesses into
which we are desirous of penetrating.9. We must cause her to talk of men whom she dislikes, and to see
if she takes notice of anyone who is agreeable, and represent to her
that he is a man of bad life; procuring by these means disgust of one
and another, and repugnant to unite with anyone.10. When the confessor has become convinced that she has decided to
follow the life of widowhood, he must then proceed to counsel her to
dedicate herself to a spiritual life, but not to a monastic one, whose
lack of accommodations will show how they live; in a word, we must
proceed to speak of the spiritual life of Pauline and of Eustace,
&c. The confessor will conduct her at last, that having devoted the
widow to chastity, to not less than for two or three years, she will
then be made to renounce a second nuptial forever.In this case she will be found to have discarded all sorts of
relations with men, and even the diversions between her relatives and
acquaintances, we must protest that she must unite more closely to God.
With regard to the ecclesiastics who visit her, or to whom she goes out
to visit, when we cannot keep her separate and apart from all others, we
must labor that those with whom she treats shall be recommended by
ourselves or by those who are devoted to us.11. In this state, we must inspire her to give alms, under the
direction, as she will suppose, or her spiritual father; then it is of
great importance that they shall be employed with utility; more, being
careful that there shall be discretion in counsel, causing her to see
that inconsiderate alms are the frequent causes of many sins, or serve
to torment at last, that they are not the fruit, nor the merit which
produced them.

CHAPTER VII.

SYSTEM WHICH MUST BE EMPLOYED WITH WIDOWS AND METHODS OF DISPOSING OF THEIR PROPERTY.

1.
It will be necessary to inspire her to continue to persevere in her
devotion and the exercise of good works and of disposition, in not
permitting a week to pass, to give away some part of her overplus, in
honor of Jesus Christ, of the Holy Virgin and of the Saint she has
chosen for her patron; giving this to the poor of the Society or for the
ornamenting of its churches, until she has absolutely disposed of the
first fruits of her property as in other times did the Egyptians.
2. When the widows, the more generally to practice their alms, must
be given to know with perseverance, their liberality in favor of the
Society; and they are to be assured that they are participants in all
the merits of the same, and of the particular indulgences of the
Provincial; and if they are persons of much consideration, of the
General of the Order.3. The widows who having made vows of chastity, it will be
necessary for them to renew them twice per annum, conforming to the
custom that we have established; but permitting them notwithstanding,
that day some honest freedom from restraint by our fathers.4. They must be frequently visited, treating them agreeably;
referring them to spirited and diverting histories, conformable to the
character and inclination of each one.5. But that they may not abate, we must not use too much rigor with
them in the confessional; that it may not be, that they by having
empowered others of their benevolence, that we do not lose confidence of
recovering their adhesion, having to proceed in all cases with great
skill and caution, being aware of the inconstancy natural to woman.6. It is necessary to have them do away with the habit of
frequenting other churches, in particular those of convents; for which
it is necessary to often remind them, that in our Order there are
possessed many indulgences that are to be obtained only partially by all
the other religious corporations.7. To those who may be found in the case of the garb of mourning,
they will be counselled to dress a little more agreeable, that they may
at the same time, unite the aspect of mourning with that of adornment,
to draw them away from the idea of being found directed by a man who has
become a stranger to the world. Also with such, that they may not be
very much endangered, or particularly exposed to volubility, we can
concede to them, as if they maintained their consequence and liberality,
for and with the society, that which drives ensuality away from them,
being with moderation and without scandal.8. We must manage that in the houses of the widows there shall be
honorable young ladies, of rich and noble families; that little by
little they become accustomed to our direction and mode of life; and
that they are given a director elected and established by the confessor
of the family, to be permanently and always subject to all the
reprehensions and habits of the Society; and if any do not wish to
submit to all, they must be sent to the houses of their fathers, or to
those from which they were brought, accusing them directly of
extravagance and of glaring and stained character.9. The care of the health of the widows, and to proportion some
amusement, it is not the least important that we should care for their
salvation; and so, if they complain of some indisposition, we must
prohibit the fast, the hair cloth girdle, and the discipline, without
permitting them to go to church; further continue the direction,
cautiously and secretly with such, that they may be examined in their
houses; if they are given admission into the garden, and edifice of the
college, with secrecy; and if they consent to converse and secretly
entertain with those that they prefer.10. To the end that we may obtain, that the widows employ their
utmost obsequiousness to the Society, it is the duty to represent to
them the perfection of the life of the holy, who have renounced the
world, estranged themselves from their relations, and despising their
fortunes, consecrating themselves to the service of the Supreme Being
with entire resignation and content. It will be necessary to produce the
same effect, that those who turn away to the Constitutions of the
Society, and their relative examination to the abandonment of all
things. We must cite examples of the widows who have reached holiness in
a very short time; giving hopes of their being canonized, if their
perseverance does not decay; and promising for their cases our influence
with the Holy Father.11. We must impress in their souls the persuasion that, if they
desire to enjoy complete tranquility of conscience it will be necessary
for them to follow without repugnance, without murmuring, nor tiring,
the direction of the confessor, so in the spiritual, as in the eternal,
that she may be found destined to the same God, by their guidance.12. Also we must direct with opportunity, that the Lord does not
desire that they should give alms, nor yet to fathers of an exemplary
life, known and approved, without consulting beforehand with their
confessor, and regulating the dictation of the same.13. The confessors must take the greatest care, that the widows and
their daughters of the confessional, do not go to see other fathers
(i.e. non-Jesuit priests) under any pretext, nor with them. For this, we
must praise our Society as the Order most illustrious of them all; of
greater utility in the Church, and of greater authority with the Pope
and with the princes; perfection in itself; then dismiss the dream of
them, and menace them, that we can, and that we are no correspondents to
them, we can say, that we do not consent to froth and do as among other
monks who count in their convents many ignorant, stupid loungers who
are indolent in regard to the other life, and intriguers in that to
disorder, &c.14. The confessors must propose and persuade the widows to assign
ordinary pensions and other annual quotas to the colleges and houses of
profession for their sustenance with especially to the professed house
at Rome; and not forgetting to remind them of the restoration of the
ornaments of the temples and replenishing of the wax, the wine, and
other necessaries for the celebration of the mass.15. If they do not make relinquishment of their property to the
Society, it will be made manifest to them, on apparent occasion in
particular, when they are found to be sick, or in danger of death; that
there are many colleges to be founded; and that they may be excited with
sweetness and disinterestedness, to make some disbursements as merit
for God, and in that they can found his etemal glory.16. In the same manner, we must proceed with regard to princes and
other well doers, making them to see that such foundations will be made
to perpetuate their memory in this world, and gain eternal happiness,
and if some malevolent persons adduce the example of Jesus Christ,
saying, that then he had no place to recline his head, the Society
bearing his name should be poor in imitation of himself, we must make it
known and imprint it in the imagination of those, and of all the world,
that the Church has varied, and that in this day we have become a
State; and we must show authority and grand measures against its enemies
that are very powerful, or like that little stone prognosticated by the
prophet, that, divided, came to be a great mountain. Inculcate
constantly to the widows who dedicate their alms and ornaments to the
temples, that the greater perfection is in disposing of the affection
and earthly things, ceding their possession to Jesus Christ and his
companions.17. Being very little, that which we must promise to the widows,
who dedicate and educate their children for the world, we must apply
some remedy to it.

CHAPTER VIII.

METHODS BY WHICH THE CHILDREN OF RICH WIDOWS MAY BE CAUSED TO EMBRACE THE RELIGIOUS STATE, OR OF DEVOTION.

1.
To secure our object, we must create the custom, that the mothers treat
them severely, and show to them, that we are in love with them. Coming
to induce the mothers to do away with their tastes, from the most tender
age, and regarding, restraining, &c., &c., the children
especially; prohibiting decorations and adornments when they enter upon
competent age; that they are inspired in the vocation for the cloister,
promising them an endowment of consideration, if they embrace a similar
state; representing to them the insipidity that is brought with
matrimony, and the disgust that has been experienced in it; signifying
to them the weight they would sit under, for not having maintained in
the celibate. Lastly, coming to direct in the conclusions arrived at by
the daughters of the widows, so fastidious of living with their mothers,
that their feet will be directed to enter into a convent.
2. We must make ourselves intimate with the sons of the widows, and
if for them an object or the Society, and cause them to penetrate the
intent of our colleges, making them to see things that can call their
attention by whatever mode, such as gardens, vineyards, country houses,
and the farm houses where the masters go to recreate; talk to them of
the voyages the Jesuits have made to different countries, of their
treating with princes, and of much that can capture the young; cause
them to note the cleanliness of the refectory, the commodiousness of the
lodges, the agreeable conversation we have among ourselves, the suavity
of our rule, and that we have all for the object of the greater glory
of God; show to them the preeminence of our Order over all the others,
taking care that the conversations we have shall be diverting to pass to
that of piety.3. At proposing to them the religious state, have care of doing so,
as if by revelation; and in general, insinuating directly with
sagacity, the advantage and sweetness of our institute above all others;
and in conversation cause them to understand the great sin that will be
committed against the vocation of the Most High; in fine, induce them
to make some spiritual exercises that they may be enlightened to the
choice of this state.4. We must do all that is possible that the masters and professors
of the youth indicated shall be of the Society, to the end, of being
always vigilant over these, and counsel them; but if they cannot be
reduced, we must cause them to be deprived of some things, causing that
their mothers shall manifest their censure and authority of the house,
that they may be tired of that sort of life; and if, finally, we cannot
obtain their will to enter the Society, we must labor; because we can
remand them to other colleges of ours that are at a distance, that they
may study, procuring impediment, that their mothers show endearment and
affection, at the same time, continuing for our part, in drawing them to
us by suavity of methods.

CHAPTER IX.

UPON THE AUGMENTING OF REVENUE IN THE COLLEGES.

1. We must do
all that is possible, because we do not know if bound with the last vow
of him, who is the claimant of an inheritance, meanwhile we do not know
if it is confirmed, to not be had in the Society a younger brother, or
of some other reason of much entity. Before all, that which we must
procure, are the augmentations of the Society with rules to the ends
agreed upon by the superiors, which must be conformable: for that the
Church returns to its primitive splendor for the greater glory of God;
of fate that all the clergy shall be found animated by a united spirit.
To this end, we must publish by all methods, that the Society is
composed in part of professors so poor, that are wanting of the most
indispensable, to not be for the beneficence of the faithful; and that
another part is of fathers also poor, although living upon the product
of some household property; but not to be grievous to the public, in the
midst of their studies, their ministry, as are other ordinary
mendicants. The spiritual directors of princes, great men, accommodating
widows, and of whom we have abundant hope, that they will be disposed
at last to make gifts to the Society in exchange for spiritual and
eternal things, that will be proportioned, the lands and temporalities
which they possess; for the same, carrying always the idea, that we are
not to lose the occasion of receiving always as much as may be offered.
If promises and the fulfillment of them is retarded, they are to be
remembered with precaution, dissimulating as much as we can the coveting
of riches. When some confessor of personages or other people, will not
be apt, or wants subtility, that in these subjects is indispensable, he
will be retired with opportunity, although others may be placed
anticipatedly; and if it be entirely necessary to the penitents, it will
be made necessary to take out the destitute to distant colleges,
representing that the Society has need for them there; because it being
known that some young widows, having unexpectedly failed, the Society
not having the legacy of very precious movables, having been careless by
not accepting in due time. But to receive these things, we could not
attend at the time, and only at the good will of the penitent.
2. To attract the prelates, canonicals and other rich
ecclesiastics, it is necessary to employ certain arts, and in place
procuring them to practice in our houses spiritual exercises, and
gradually and energetically of the affection that we profess to divine
things; so that they will be affectionate towards the Society and that
they will soon offer pledges of their adhesion.3. The confessors must not forget to ask with the greatest caution
and on adequate occasions of those who confess, what are their names,
families, relatives, friends, and properties, informing their successors
who follow them, the state, intention in which they will be found, and
the resolution which they have taken; that which they have not yet
determined obtaining, having to form a plan for the future to the
Society. When it is founded, whence directly there are hopes of utility;
for it will not be convenient to ask all at once; they will be
counseled to make their confession each week, to disembarrass the
conscience much before, or to the title of penitence. They will be
caused to inform the confessor with repetition, of that which at one
time they have not given sufficient light; and if they have been
successful by this means, she will come, being a woman, to make
confession with frequency, and visit our church; and being a man, he
will be invited to our houses and we are to make him familiar with
ourselves.4. That which is said in regard to widows, must have equal
application to the merchants and neighbors of all classes, as being rich
and married, but without children, of that plan by which the Society
can arrive to be their heirs, if we put in play the measures that we may
indicate; but over all, it will be well to have present, as said, near
the rich devotees that treat with us, and of whom the vulgar can murmur,
when more, if they are of a class not very elevated.5. Procuring for the rectors of the colleges entrance for all the
ways of the houses, parks, groves, forests, lawns, arable lands,
vineyards, olive orchards, hunting grounds, and whatever species of
inheritances which they meet with in the end of their rectory; if their
owners pertain to the nobility, to the clergy, or are negotiators,
particulars, or religious communities, inquiring the revenues of each
one, their loads and what they pay for them. All these dates or notices
they are to seek for with great skill and to a fixed point,
energetically yet from the confessional, then of the relations of
friendship; or of the accidental conversations; and the confessor meets
with a penitent of possibles, he will be placed in knowledge of the
rector, obtaining by all methods the one conserved.6. The essential point to build upon, is the following: that we
must so manage, that in the ends we gain the will and affections of our
penitents, and other persons with whom we treat, accommodating ourselves
to their inclinations if they are conducive. The Provincials will take
care to direct some of us to points, in which reside the nobility and
the powerful; and if the Provincials do not act with opportunity, the
rectors must notice with anticipation, the crops (the field of
operations) that are there, which we go to examine.7. When we receive the sons of strong houses in the Society, they
must show whether they will be easy to acquire the contracts and titles
of possession; and if so they were to enter of themselves, of which they
may be caused to cede some of their property to the college, or the
usufruct (profit) or for rent, or in other form, or if they can come for
a time into the Society, the gain of which may be very much of an
object, to give a special understanding to the great and powerful, the
narrowness in which we live, and the debts that are pressing us.8. When the widows, or our married devoted women, do not have more
than daughters, we must persuade them to the same life of devotion, or
to that of the cloister; but that except the endowment that they may
give, they can enter their property in the Society gently; but when they
have husbands, those that would object to the Society, they will be
catechized; and others who desire to enter as religiouses in other
Orders, with the promise of some reduced amount. When there may be an
only son, he must be attracted at all cost, inculcating the vocation as
made by Jesus Christ; causing him to be entirely disembarrassed from the
fear of its fathers, and persuading him to make a sacrifice very
acceptable to the Almighty, that he must withdraw to His authority,
abandon the paternal house and enter in the Society; the which, if he so
succeeds, after having given part to the General, he will be sent to a
distant novitiate; but if they have daughters, they will primarily
dispose the daughters for a religious life; and they will be caused to
enter into some monastery, and afterwards be received as daughters in
the Society, with the succession of its properties.9. The Superiors will place in the channel of the circumstances,
the confessors of these widows and married people, that they on all
future occasions may act for the benefit of the Society; and when by
means of one, they cannot take our part he will be replaced with
another; and if it is made necessary, he will be sent to great
distances, of a manner that he cannot follow understandingly with these
families.10. If we succeed in convincing the widows and devoted persons, who
aspire with fervor to a perfect life, and that the better means to
obtain it is by ceding all their properties to the Society, supporting
by their revenues, that they will be religiously administered until
their death, conforming to the degree of necessity in which they may be
found, and the just reason that may be employed for their persuasion is,
that by this mode, they can be exclusively dedicated to God; without
attentions and molestations, which would perplex them, and that it is
the only road to reach the highest degree of perfection.11. The Superiors craving the confidence of the rich, who are
attached to the Society, delivering receipts of its proper hand writing
whose payment afterwards will differ; not forgetting to often visit
those who loan, to exhort them above all in their infirmities of
consideration, as to whom will devolve the papers of the debt; because
it is not so to be found mention of the Society in their testament; and
by this course we must acquire properties, without giving cause for us
to be hated by the heirs.12. We must also in a grand manner ask for a loan, with payment of
annual interest, and employ the same capital in other speculation to
produce greater revenues to the Society; for at such a time, succeeding
to move them with compassion to that which they will lend to us, we will
not lose the interest in the testament of donation, when they see that
they found colleges and churches.13. The Society can report the utilities of commerce, and value the
name of the merchant of credit, whose friendship we may possess.14. Among the peoples where our fathers reside, we must have
physicians faithful to the Society, whom we can especially recommend to
the sick, and to paint under an aspect very superior to that of other
religious orders, and secure direction that we shall be called to assist
the powerful, particularly in the hour of death.15. That the confessors shall visit with assiduity the sick,
particularly those who are in danger, and to honestly eliminate the
other fathers, which the superiors will procure, when the confessor sees
that he is obliged to remove the other from the suffering, to replace
and maintain the sick in his good intentions. Meanwhile we must
inculcate as much as we can with prudence, the fear of hell, &c.,
&c., or when, the lesser ones of purgatory; demonstrating that as
water will put out fire, so will the same alms blot out the sin; and
that we cannot employ the alms better, than in the maintaining and
subsidizing of the persons, who, by their vocation, have made profession
of caring for the salvation of their neighbor; that in this manner the
sick can be made to participate in their merits, and find satisfaction
for their own sins; placing before them that charity covereth a
multitude of sins; and that also, we can describe that charity, is as a
nuptial vestment, without which, no one can be admitted to the heavenly
table. in fine it will be necessary to move them to the citations of the
scriptures, and of the holy fathers, that according to the capacity of
the sick, we can judge what is most efficacious to move them.16. We must teach the women, that they must complain of the vices
of their husbands, and the disturbances which they occasion, that they
can rob them in secret of some amounts of money, to offer to God, in
expiation of the sins of their husbands, and to obtain their pardon.

CHAPTER X.

OF THE PARTICULAR RIGOR OF DISCIPLINE IN THE SOCIETY.

1. If
there shall be anyone dismissed under any protest, as an enemy of the
Society, whatever may be his condition, or age; all those who have been
moved to become the devotees of our churches; or of visiting ourselves;
or who having been made to take the alms on the way to other churches;
or who having been found to give to other fathers; or who having
dissuaded any rich man, and well intentioned towards our Society, or
giving anything; or in the time in which he can dispose of his
properties, having shown great affection for his relations with this
Society; because it is a great proof of a mortified disposition; and we
conclude that the professions are entirely mortified; or also, that he
having scattered all the alms of the penitents, or of the friends of the
Society, in favor of his poor relations. Furthermore, that he may not
complain afterwards of the cause of his expulsion, it will be necessary
to thrust him from us directly; but we can prohibit him from hearing
confessions, which will mortify him, and vex him by imposing upon him
most vile offices, obliging him each day to do things that are the most
repugnant; he will be removed from the highest studies and honorable
employments; he will be reprimanded in the chapters by public censures;
he will be excluded from the recreations and prohibited from all
conversation with strangers; he will be deprived of his vestments and
the uses of other things when they are not indispensable, until he
begins to murmur and becomes impatient; then he can be expelled as a
shameful person, to give a bad example to others; and if it is necessary
to give account to his relatives, or to the prelates of the Church, of
the reason for which he has been thrust out, it will be sufficient to
say that he does not possess the spirit of the Society.
2. Furthermore, having also expelled all those who may have
scrupled to acquire properties for the Society, we must direct, that
they are too much addicted to their own judgment. If we desire to give
reason of their conduct to the Provincials, it is necessary not to give
them a hearing; but call for the rule, that they are obligated to a
blind obedience.3. It will be necessary to note, whence the beginning and whence
their youth, those who have great affection for the Society; and those
which we recognize their affection until the furthest orders, or until
their relatives, or until the poor shall be necessarily disposed, little
by little, as carefully said, to go out; then they are useless.

CHAPTER XI.

HOW WE MUST CONDUCT OURSELVES UNITEDLY AGAINST THOSE WHO HAVE BEEN EXPELLED FROM THE SOCIETY.

1.
As those whom we have expelled, when knowing little or something of the
secrets, the most times are noxious to the Society for the same, it
shall be necessary to obviate their efforts by the following method,
before thrusting them out; it will be necessary to obligate them to
promise, by writing, and under oath, that they will never by writing or
speaking, do anything which may be prejudicial to the Society; and it
will be good that the Superiors guard a point of their evil
inclinations, of their defects and of their vices; that they are the
same, having to manifest in the discharge of their duties, following the
custom of the Society, for that, if it should be necessary, this point
can serve near the great, and the prelates to hinder their advancement.
2. Constant notice must be given to an the colleges of their having
been expelled; and we must exaggerate the general motives of their
expulsion; as the little mortification of their spirit; their
disobedience; their little love for spiritual exercises; their self
love, &c., &c. Afterwards, we must admonish them, that they must
not have any correspondence with them; and they must speak of them as
strangers; that the language of all shall be uniform, and that it may be
told everywhere, that the Society never expels any one without very
grave causes, and that as the sea casts up dead bodies, &c., &c.
We must insinuate with caution, similar reasons to these, causing them
to be abhorred by the people, that for their expulsion it may appear
plausible.3. In the domestic exhortations, it will be necessary to persuade
people that they have been turned out as unquiet persons; that they
continue to beg each moment to enter anew into the Society; and it will
be good to exaggerate the misfortunes of those who have perished
miserably, after having separated from the Society.4. It will also be opportune to send forth the accusations, that
they have gone out from the Society, which we can formulate by means of
grave persons, who will everywhere repeat that the Society never expels
any one but for grave causes; and that they never part with their
healthy members; the which they can confirm by their zeal, and show in
general for the salvation of the souls of them that do not pertain to
them; and how much greater will it not be for the salvation of their
own.5. Afterwards, the Society must prepare and attract by all classes
of benefits, the magnates, or prelates, with whom those who have been
expelled begin to enjoy some authority and credit. It will be necessary
to show that the common good of an Order so celebrated as useful in the
Church, must be of more consideration, than that if a particular one who
has been cast out. If an this affliction preserves some affection for
those expelled, it will be good to indicate the reasons which have
caused their expulsion; and yet exaggerate the causes the more that they
were not very true; with such they can draw their conclusions as to the
probable consequences.6. Of all modes, it will be necessary that they particularly have
abandoned the Society by their own free will; not being promoted to a
single employment or dignity in the Church; that they would not submit
themselves and much that pertains to the Society; and that all the world
should withdraw from them that desire to depend on them.7. Procuring soon, that they are removed from the exercise of the
functions celebrated in the Church, such as the sermons, confessions,
publication of books, &c., &c., so that they do not win the love
and applause of the people. For this, we must come to inquire
diligently upon their life and their habits; upon their occupations,
&c., &c., penetrate into their intentions, for the which, we
must have particular correspondence with some of the family in whose
house they live, of those who have been expelled. In surprising
something reprehensible in them or worthy of censure, which is to be
divulged by people of medium quality; giving in following the steps
conducive to reach the hearing of the great, and the prelates, who favor
then, that they may be caused to fear that the infamy will relapse upon
themselves. If they do nothing that merits reprehension, and conduct
themselves well, we must curtail them by subtle propositions and
captious phrases, their virtues and meritorious actions, causing that
the idea that has been formed of them, and the faith that is had in
them, may little by little be made to disappear; this is of great
interest for the Society, that those whom we repel, and more principally
those who by their own will abandon us, shall be sunk in obscurity and
oblivion.8. We must divulge without ceasing the disgraces and sinister
accidents that they bring upon them, notwithstanding the faithful, who
entreat for them in their prayers, that they may not believe that we
work from impulses of passion. In our houses we must exaggerate by every
method these calamities, that they may serve to hinder others.

CHAPTER XII.

WHO MAY COME THAT THEY MAY BE SUSTAINED AND PRESERVED IN THE SOCIETY.

1.
The first place in the Society pertains to the good operators; that is
to say, those who cannot procure less for the temporal than for the
spiritual good of the Society; such as the confessors of princes, of the
powerful, of the widows, of the rich pious women, the preachers and the
professors who know all these secrets.
2. Those who have already failed in strength or advanced in years;
conforming to the use they have made of their talents in and for the
temporal good of the Society; of the manner which has attended them in
days that are passed; and further, are yet convenient instruments to
give part to the Superiors of the ordinary defects which are to be noted
in ourselves, for they are always in the house.3. We must never expel but in case of extreme necessity, for fear of the Society acquiring a bad reputation.4. Furthermore, it will be necessary to favor those who excel by
their talent, their nobleness and their fortune; particularly if they
have powerful friends attached to the Society; and if they themselves
have for it a sincere appreciation, as we have already said before. They
must be sent to Rome, or to the universities of greater reputation to
study there; or in case of having studied in some province, it will be
very convenient that the professors attend to them with special care and
affection. Meanwhile, they not having conveyed their property to the
Society, we must not refuse them anything; for after confirming the
cession, they will be disappointed as the others, notwithstanding
guarding some consideration for the past.5. Having also especial consideration on the part of the Superiors,
for those that have brought to the Society, a young notable, placed so
that they are given to know the affection made to it; but if they have
not professed, it is necessary to take care of not having too much
indulgence with them, for fear that they may return at another time, to
carry away those whom they have brought to the Society.

CHAPTER XIII.

OF THE YOUTH WHO MAY BE ELECTED TO BE ADMITTED INTO THE SOCIETY, AND OF THE MODE OF RETAINING THEM.

1.
It is necessary that much prudence shall be exercised, respecting the
election of the Youth; having to be sprightly, noble, well liked, or at
the least excellent in some of these qualities.
2. To attract them with greater facility to our institute, it is
necessary in the meanwhile, to study that the rectors and professors of
colleges shall exhibit an especial affection; and outside the time of
the classes, to make them comprehend how great is God, and that some one
should consecrate to his service all that he possesses; and
particularly if he is in the Society of his Son.3. Whenever the opportunity may arrive, conducive in the college
and in the garden, and yet at times to the country houses, that in the
company of ourselves, during the recreations, that we may familiarize
with them, little by little, being careful, notwithstanding, that the
familiarity does not engender disgust.4. We cannot consent that we shall punish them, nor oblige them to
assemble at their tasks among those who are the most educated.5. We must congratulate them with gifts and privileges conforming
to their age and encouraging above all others with moral discourses.6. We must inculcate them, that it is for one divine disposition,
that they are favorites among so many who frequent the same college.7. On other occasions, especially in the exhortations, we must aim
to terrify them with menaces of the eternal condemnation, if they refuse
the divine vocation.8. Meanwhile frequently expressing the anxiety to enter the
Society, we must always defer their admission, that they may remain
constant; but if for these, they are undecided, then we must encourage
them incessantly by other methods.9. If we admonish effectively, that none of their friends, nor yet
the fathers, nor the mothers discover their vocation before being
admitted; because then, if then, they come to the temptation of
withdrawing; so many as the Society desires to give full liberty of
doing that which may be the most convenient; and in case of succeeding
to conquer the temptation, we must never lose occasions to make them
recover spirit; remembering that which we have said, always that this
will succeed during the time of the novitiate, or after having made
their simple vows.10. With respect to the sons of the great, nobles, and senators, as
it is supremely difficult to attract them, meanwhile living with their
fathers, who are having them educated to the end, that they may succeed
in their destinies, we must persuade, vigorously, of the better
influences of friends that are persons of the same Society; that they
are ordered to other provinces, or to distant universities in which
there are our teachers; careful to remit to the respective professors
the necessary instructions, appropriate to their quality and condition,
that they may gain their friendship for the Society with greater
facility and certainty.11. When having arrived at a more advanced age, they will be
induced to practice some spiritual exercises, that they may have so good
an exit in Germany and Poland.12. We must console them in their sadness and afflictions,
according to the quality and dispositions of each one, making use of
private reprimands and exhortations appropriate to the bad use of
riches; inculcating upon them that they should depreciate the felicity
of a vocation, menacing them with the pains of hell for the things they
do.13. It will be necessary to make patent to the fathers and the
mothers, that they may condescend more easily to the desire of their
sons of entering the Society, the excellence of its institute in
comparison with those of other orders; the sanctity and the science of
our fathers; its reputation in all the world; the honor and distinctions
of the different great and small. We must make enumeration of the
princes and the magnates, that, with great content, have lived until
their death, and yet living in the Society. We must show how agreeable
it is to God, that the youth consecrate themselves to Him, particularly
in the Society of his Son: and what thing is there so sublime as that of
a man carrying the yoke of the Lord from his youth. That if they oppose
any objections because of their extreme youth, then we must present the
facility of our institute, the which not having anything to molest,
with the exception of the three vows, and that which is most notable,
that we do not have any obligatory rule, nor yet under penalty of venial
sin.

CHAPTER XIV.

UPON RESERVED CASES AND MOTIVES THAT NECESSITATE EXPULSION FROM THE SOCIETY.

1.
To most of the cases expressed in the Constitutions, and of which only
the Superior or the ordinary confessor, with permission of this, can
absolve them, where there is sodomy, unnatural crime, formication,
adultery, of the unchaste touch of a man, or of a woman; also if under
the pretext of Zeal, or whatever motive, they have done some grave thing
against the Society; against its honors and its gains; these will be
just causes for reason of the expulsion of the guilty.
2. If anyone confesses in the confessional of having committed some
similar act, he will not be promised absolution, until he has promised
to reveal to the Superior, outside of the confessional, the same or by
his confessor. The Superior will operate the better for it, in the
general interests of the Society; further, if there is founded hope of
the careful hiding of the crime, it will be necessary to impose upon the
guilty a convenient punishment; if otherwise he can be expelled much
before. With all the care that is possible, the confessor will give the
penitent to understand that he runs the danger of being expelled.3. If any one of our confessors, having heard a strange person say,
that he had committed a shameful thing with one of the Society, he will
not absolve such a person, without his having said, outside of his
confession, the name of the one with whom he has sinned; and if he so
says, he will be made to swear that he will not divulge the same,
without the consent of the Society.4. If two of ourselves have sinned carnally, he who first avows it
will be retained in the Society; and the other will be expelled; but he
who remains permanent, will be after such mortification and bad
treatment, of sorrow, and by his impatience, and if we have occasion for
his expulsion, it will be necessary for the future of it that it be
done directly.5. The Society being a noble corporation and preeminent in the
Church, it can dismiss those that will not be apt for the execution of
our object, although giving satisfaction in the beginning; and the
opportunity does not delay in presenting itself; if it procures
continuous maltreatment; and if he is obliged to do contrary to his
inclination; if they are gathered under the orders of gloomy Superiors;
if he is separated from his studies and from the honorable functions,
&c., &c., until be gets to murmuring.6. In no manner must we retain in the Society, those that openly
reveal against their Superiors, or that will complain publicly, or
reservedly, of their companions, or particularly if they make them to
strangers; nor to those who are among ourselves, or among persons who
are on the outside, censure the conduct of the Society in regard to the
acquisition or administration of temporal properties, or whatever acts
of the same; for example, of crushing or oppressing many of those whom
we do not wish well, or that they the same having been expelled,
&c., &c. Nor yet those, that in conversation, who tolerate, or
defend the Venetians, the French and others, that have driven the
Society away from the territories, or that have occasioned great
prejudices.7. Before the expulsion of any we must vex and harass them in the
extreme; depriving them of the functions that they have been accustomed
to discharge, dedicating them to others. Although they may do well, it
will be necessary to censure them, and with this pretext, apply them to
another thing. Imposing by a trifling fault that they have committed the
most severe penalties, that they blush in public, until they have lost
all patience; and at last will be expelled as pernicious to all, for
which a future opportunity will present itself when they will think
less.8. When some one of the Society has a certain hope of obtaining a
bishopric, or whatever other ecclesiastical dignity, to most of the
ordinary vows of the Society he will be obliged to take another; and
that is, that he will always preserve good sentiments towards the
Society; that he will always speak favorably of it; that he will not
have a confessor that will not be to its bosom; that he will do nothing
of entity without having heard the justice of the same. Because in
consequence of not having observed this, the Cardinal Tolet the Society
had obtained of the Holy See, that no swinish descendants of Jews or
Mahometans were admitted, that he did not desire to take such vows; and
that for celebrity that is out, he was expelled as a firm enemy of the
Society.

CHAPTER XV.

HOW THE SOCIETY MUST BE CONDUCTED WITH THE MONKS AND NUNS.

1.
The confessors and preachers must guard well against offending the nuns
and occasioning temptations contrary to their vocation; but on the
contrary, having conciliated the love of the Lady Superiors, that we
obtain to hear, when less, their extraordinary confessions, and that it
is predicted that we may hope soon to receive some gratitude from them;
because the abbesses, principally the rich and noble, can be of much
utility to the Society, by themselves, and by their relatives and
friends; of the manner with which we treat with them and influence of
the principal monasteries, the Society will little by little arrive to
obtain the knowledge of all the corporation and increase its friendship.
2. It will be necessary, notwithstanding, to prohibit our nuns from
frequenting the monasteries of women, for fear that their mode of life
may be more agreeable, and that the Society will see itself frustrated
in the hopes of possessing all their properties. We must induce them to
take the vow of chastity and obedience, at the hands of their
confessors; and to show them that this mode of life will conform with
the uses of the Primitive Church, placed as a light to shine in the
house, and that it cannot be hidden under a measure, without the
edification of their neighbor, and without fruit for the souls;
furthermore, that in imitation of the widows of the Gospel, doing well
by giving themselves to Jesus Christ and to his Society. If they were to
know how evil it can possibly be, of the life of the cloisters; but
these instructions must be given under the seal of inviolable secrecy
that they do not come to the ears of the monks.

CHAPTER XVI.

HOW WE MUST MAKE PROFESSION OF DESPISING RICHES.

["How we must pretend to despise wealth."]

1. With the end of
preventing the seculars from directing attention to our itching for
riches, it will be useful to repel at times alms of little amount, by
which we can allow them to do services for our Society; though we must
accept the smallest amounts from people attached to us, for fear that we
may be accused of avarice, if we only receive those that are most
numerous.
2. We must refuse sepulture to persons of the lowest class in our
churches, though they may have been very attached to our Society; for we
do not believe that we must seek riches by the number of interments,
and we must hold firmly the gains that we have made with the dead.3. In regard to the widows and other persons who have left their
properties to the Society, we must labor with resolution and greater
vigor than with the others; things being equal, and not to be made
apparent, that we favor some more than others, in consideration of their
temporal properties. The same must be observed with those that pertain
to the Society, after that they have made cession of their property; and
if it be necessary to expel them from the Society, it must be done with
discretion, to the end that they leave to the Society a part for the
less of that which they have given, or that which they have bequeathed
at the time of their death.

CHAPTER XVII.

METHODS TO EXALT THE COMPANY.

1. Treating principally all,
though in things of little consequence, we must have the same opinion,
or at least exterior dignity; for by this manner we may augment and
strengthen the Society more and more; to overthrow the barrier we have
overcome in the business of the world.
2. Thus strengthening all, it will shine by its wisdom and good
example, that we shall excel all the other fathers, and particularly the
pastors, &c., &c., until the people desire us to all. Publicly
divulging that the pastors do not need to possess so much knowledge;
with such they can discharge well their duties, stating that they can
assist them with the counsels of the Society; that for this motive they
can dedicate themselves to all classes of studies.3. We must inculcate this doctrine with kings and princes, THAT THE
CATHOLIC FAITH CANNOT SUBSIST IN THE PRESENT STATE, WITHOUT POLITICS;
but that in this, it is necessary to proceed with much certainty. Of
this mode, we must share the affection of the great, and BE ADMITTED TO
THE MOST SECRET COUNSELS.4. We must entertain their good will, by writing from all parts interesting facts and notices.5. It will be no little advantage that will result, by secretly and
prudently fomenting dissensions between the great, ruining or
augmenting their power. But if we perceive some appearance of
reconciliation between them, then we of the Society will treat and act
as pacificators; that it shall not be that any others shall anticipate
to obtain it.6. As much to the magnates as to the people, we must persuade them
by all possible means, that the Society has not been, but by especial
Divine Providence, conforming to the prophecies of the Abbot Joachim,
for to return and raise up the Church, humbled by the heretics.7. Having acquired the favor of the great and of the bishops, it
will be an entire necessity, of empowering the curates and prebendaries
to more exactly reform the clergy, that in other times lived under
certain rule with the bishops, and tending to perfection; also it will
be necessary to inspire the abbeys and prefaces; the which it will not
be difficult to obtain; calling attention to the indolence and stupidity
of the monks as if they were cattle; because it will be very
advantageous for the Church, if all the bishoprics were occupied by
members of the Society; and yet, as if it was the same apostolic chair,
particularly if the Pope should return as temporal prince of all the
properties; for as much as it is very necessary to extend little by
little, with much secrecy and skill, the temporalities of the Society;
and not having any doubt that the world will enter the golden age, to
enjoy a perfect universal peace, for following the divine benediction
that will descend upon the Church.8. But if we do not hope that we can obtain this, supposing that it
is necessary that scandals shall come in the world, WE MUST BE CAREFUL
TO CHANGE OUR POLITICS, CONFORMING TO THE TIMES, AND EXCITE THE PRINCES,
FRIENDS OF OURS TO mutually make terrible wars THAT EVERYWHERE THE
MEDIATION OF THE SOCIETY WILL BE IMPLORED; that we may be employed in
the public reconciliation, for it will be the cause of the common good;
and we shall be recompensed by the PRINCIPAL ECCLESIASTICAL DIGNITIES;
and the BETTER BENEFICIARIES.9. In fine, that the Society afterwards can yet count upon the
favor and authority of the princes, procuring THAT THOSE WHO DO NOT LOVE
US SHALL FEAR US.

PAGAN SUN WORSHIP AND CATHOLICISMTHE MONSTRANCE and the WAFER GOD

Exo 20:4 Thou shalt not make unto thee any graven
image, or any likeness of any thing that is in heaven above, or that is
in the earth beneath, or that is in the water under the earth:
Exo 20:5 Thou shalt not bow down thyself to them, nor serve them: ...

Acts 19:26 Moreover ye see and hear, that not alone
at Ephesus, but almost throughout all Asia, this Paul hath persuaded
and turned away much people, saying that they be no gods, which are
made with hands:

Note that the commandment of God forbids making and
bowing down to images. Among pagans, perhaps the most common form of
idolatry is sun worship, and the above prohibition would clearly
exclude bowing down before images of the sun or moon (things in the
heaven above). But then God gets even more explicit:

Deu 17:2 If there be found among you, within any of
thy gates which the LORD thy God giveth thee, man or woman, that hath
wrought wickedness in the sight of the LORD thy God, in transgressing
his covenant,
Deu 17:3 And hath gone and served other gods, and worshipped them,
either the sun, or moon, or any of the host of heaven, which I have not
commanded;
Deu 17:4 And it be told thee, and thou hast heard of it, and inquired
diligently, and, behold, it be true, and the thing certain, that such
abomination is wrought in Israel:
Deu 17:5 Then shalt thou bring forth that man or that woman, which have
committed that wicked thing, unto thy gates, even that man or that
woman, and shalt stone them with stones, till they die.

Jer 8:1 At that time, saith the LORD, they shall
bring out the bones of the kings of Judah, and the bones of his
princes, and the bones of the priests, and the bones of the prophets,
and the bones of the inhabitants of Jerusalem, out of their graves:
Jer 8:2 And they shall spread them before the sun, and the moon, and
all the host of heaven, whom they have loved, and whom they have
served, and after whom they have walked, and whom they have sought, and
whom they have worshipped: they shall not be gathered, nor be buried;
they shall be for dung upon the face of the earth.
Jer 8:3 And death shall be chosen rather than life by all the residue
of them that remain of this evil family, which remain in all the places
whither I have driven them, saith the LORD of hosts.

With that in mind, lets look at solar and lunar
images directly associated with the Catholic Mass.

Here is Pope John Paul II holding what is called a
Monstrance or Ostensorium. It is used to display a round wafer of
bread, called the host, which is used in what is called the Mass,
Lord's Supper, Communion or Eucharistic meal. The Catholic believes
this wafer of bread turns into the actual body of Christ when
consecrated during the Mass.

The most appropriate form (for the monstrance) is that of the
sun emitting its rays to all sides (Instructio Clement., 5). [See Altar
Vessels: Ostensorium]

Notice the letters SFS in the small sunburst blaze on the large
close up of a Monstrance above? Each of the letters is a universal
symbol for the number 6 in the pagan mysteries, so to the pagan it
reads 666! The number 666 is also associated with
what is called the "magic square of the sun". The practice of
equating names and letters with numbers is called gematria.

The letter F:The Hebrew letter Vau (V) has a value of 6. The English letter F
is a descendant of Vau and retains the same value. The letter F is also
the 6th letter of the English alphabet. In pagan numerology the letters
F, O, and X have the value of 6.The Greek symbol Digamma also looks like the letter F and has a
value of 6.

The letter S:The Greek equivalent of Vau is the letter Stau, which looks like
an S, and it also has the value of 6.

The priest (here the Pope) sometimes holds up the sunburst
monstrance with the host encased for the congregation to adore and
venerate. Virtually any time the monstrance, a pagan sun symbol, is
viewed by the congregation, they kneel in submission. A Catholic cannot
walk past this sun symbol without acknowledging it by kneeling and or
making the sign of the cross with their hands.

Remember God's commandment forbidding bowing down to
images? How can the Catholic justify bowing down before a sun image in
veneration? They will tell you that they are paying homage to the host,
bread they believe has actually turned into the actual body and blood
of Jesus after being consecrated by a priest. Since the wafer, they
believe, has been transformed into God Himself, it is the round wafer
god inside the sunburst monstrance that they bow down to in
worship, not the sunburst monstrance. However, the round wafer of bread
itself is also a sun symbol, which is sometimes made
quite obvious in Catholic representations of the host in various forms
of artwork.

Above is the huge processional monstrance of the Cathedral
of Toledo, Spain, made of gilded solid silver and solid gold,
being paraded through the streets for public display on the festival of
Corpus Christi. It is said to contain 18 kg (40 pounds) of gold, and
183 kg (400 pounds) of silver, for a total weight nearing 1/4 ton of
precious metals.

The great monstrance of the cathedral of Toledo,
which is more than twelve feet high, and the construction of which
occupied in all more than 100 years, is adorned with 260 statuettes,
one of the largest of which is said to be made of the gold brought by
Columbus from the New World.

This is how the eucharistic adoration for World Youth
Day 2011 was described: "The
visual focal point when the pope leads the adoration and Benediction
will be a monstrance
set into a towering 16th-century gothic structure of silver and gold
usually housed in the Toledo cathedral." (NEWS
BRIEFS
Jul-22-2011) At this
event, Benedict XVI led the gathered pilgrims in kneeling down before
the exposed round wafer to adore it as God.

Another very large monstrance has recently been made
for St. Stanislaus Kostka Church in Chicago that stands 9 feet tall. It
depicts the Ark of the Covenant, 2 Cherubim on either side with wings
overspread, and Mary in
place on the Ark's mercy seat! On her chest is the sunburst
symbol that contains a one foot wide wafer host. This is blasphemy and
idolatry, depicting Mary on the throne of God in the Holy of Holies of
the Sanctuary!The Sanctuary of the
Divine Mercy.

At right is the general sunburst pattern used to symbolize
the host, the supposed "true body" of Christ. This design has also been
adopted by the Jesuits as their symbol. The IHS is thought by some to
represent the first letters of each word in the Latin phrase Iesus
Hominum Salvator (Jesus Saviour of Men), although according to the
Catholics themselves they actually represent the first three letters of
the name "Jesus" in Greek (spelled in Greek
iota-eta-sigma-omicron-upsilon-sigma). The pagan though, would quickly
see the same sun disk symbol associated with many pagan deities of
Egypt, among them Isis, Horus, and Seb. In Egyptian mythology Seb (Geb)
was the father of the goddess Isis (Aset), the mother and protectress
of her divine son Horus (Harpocrates). Horus (the younger) is
frequently depicted on Egyptian temples as a winged sun disk,
representing the rays of the rising sun.

At left is a statuette of the
Egyptian goddess Isis. Her headdress shows the sun disk within the
horns of an Apis bull, symbology which is virtually identical to that
of the sunburst monstrance. Also of note, in Isis lap is her infant
son, Horus. In this one image you have the symbology of the
Catholic monstrance and Mother / child worship which is so
prominent in Catholicism.The Egyptian pharaoh also claimed to be the
embodiment of Horus on earth, much like the pope claims to be the
infallible Vicar of Christ on earth.

The British Museum.

The Apis bull, as depicted in this Egyptian
statuette, is likely to be the pattern used for the golden calf the
Israelites made at Mount Sinai (Exo. 32), since they were undoubtedly
quite familiar with it as a result of their long captivity in Egypt.
Note that in front of the sun disk and horns, which looks virtually
identical to some Catholic monstrances, there is the serpent poised to
strike. In Scripture the serpent is symbolic of Satan. (Gen 3, Rev.
12:9)

The British Museum.

At left is the reverse side of a medal
commemorating the Catholic Eucharistic Congress held in Chicago in 1926
(On the front there is a bust of Pope Pius XI). Note that the round
wafer host above the golden cup is portrayed as a radiant sunburst.

UBI PETRUS - IBI ECCLESIA
Where Peter is, there is the Church

The Worship of Baal is Sun
Worship

Below is an artifact unearthed in the holy of holies of the pagan
temple in the Canaanite city of Hatzor / Hazor, in northern Israel. It
is described as follows:

"Of special interest is a square basalt altar
for burning incense. On one of its sides, a circle with a cross in the
center – the divine symbol of the Canaanite storm god – is carved in
low relief."
"... a basalt offering table, pillar-shaped, with a carved
symbol of the storm god Baal on its side. That symbol was a circle with
a cross in the center"

2 Ki 23:3 And the king [Josiah] stood by a pillar, and made a
covenant before the LORD, to walk after the LORD, and to keep his
commandments and his testimonies and his statutes with all their heart
and all their soul, to perform the words of this covenant that were
written in this book. And all the people stood to the covenant.
2 Ki 23:4 And the king commanded Hilkiah the high priest, and the
priests of the second order, and the keepers of the door, to bring
forth out of the temple of the LORD all the vessels that were made for
Baal, and for the grove, and for all the host of heaven: and he burned
them without Jerusalem in the fields of Kidron, and carried the ashes
of them unto Bethel.
2 Ki 23:5 And he put down the idolatrous priests, whom the kings of
Judah had ordained to burn incense in the high places in the cities of
Judah, and in the places round about Jerusalem; them also that burned
incense unto Baal, to the sun, and to the moon, and to the planets, and
to all the host of heaven.
2 Ki 23:6 And he brought out the grove from the house of the LORD,
without Jerusalem, unto the brook Kidron, and burned it at the brook
Kidron, and stamped it small to powder, and cast the powder thereof
upon the graves of the children of the people.Baal Worship in Canaan Baal worship
revolved around two themes that represented the conception of Baal his
worshipers held. Baal was both the sun-god and storm-god. He was
worshiped as sun-god when the people wished to express thanks and
gratitude for light and warmth and fertility.Source: Holman Bible Dictionary, Computer version,
entry on Baal by James Newell.

BAAL AS A DEITY

... in many Chanaanite, Phoenician, or Palmyrene
shrines, the sun was the Baal worshipped, ...

Here the Eucharistic host, as Catholics call it, has
actually been made as a sunburst (note the flames around the edge).
This sun symbol, after consecration, is called the true body of God, to
be adored and bowed down to and worshipped by the laity, especially
when displayed inside a sunburst monstrance.
Note the similarity to the symbol of Baal from Hatzor: a
cross within a circle.

At left is a pagan Canaanite cultic
pillar or "matstsebah", also found in excavations of the city of
Hatzor, showing hands raised in praise to the sun disk, portrayed
within the crescent moon.
Deu 16:22 Neither shalt thou set thee up any image
(matstsebah); which the LORD thy God hateth.On the cover of the Jan/Feb 2000 edition ofEnvoy Magazine, a
Catholic publication, an elevated consecrated host of the Eucharist is
unmistakably depicted as a bright yellow sun disk against the
background of a cloudy blue sky!

Above photo by Richard Lannoy

At left is pope John Paul II celebrating Mass,
elevating a large host for adoration. Note the similarity with the
pagan Canaanite pillar!

Do you think this is what Jesus had in mind at the Last Supper?
No, when He "broke bread" He handed His disciples a torn fragment
of unleavened bread, that symbolized His sinless broken body on the
cross, but this is NOT what is conveyed with a pressed, round, intact
and unbroken wafer that has been so commonly used.Now, a Catholic might respond: the manna that fell from heaven
was ROUND:

Exo 16:14 And when the dew that lay was gone up, behold, upon
the face of the wilderness there lay a small round thing, as small as
the hoar frost on the ground.

Voila! The round disk-like wafer host of the Mass is a copy of
God's manna!No. Not, so fast. Note that scripture give us a description of
manna in size, shape, color and taste:

Exo 16:14 And when the layer of dew lifted, there, on the
surface of the wilderness, was a small round substance, as fine as
frost on the ground. [NKJV]Exo 16:31 And the house of Israel called the name thereof Manna:
and it was like coriander seed [in size and shape], white [color]; and
the taste of it was like wafers made with honey. [KJV]Num 11:7 And the manna was as coriander seed [in size and
shape], and the colour thereof as the colour of bdellium [white].
Num 11:8 And the people went about, and gathered it, and ground it in
mills, or beat it in a mortar, and baked it in pans, and made cakes of
it: and the taste of it was as the taste of fresh oil. [KJV]Psa 78:24 he rained down manna for the people to eat, he gave
them the grain of heaven. [NIV]
Psa 78:24 And had rained down manna upon them to eat, and had given
them of the corn of heaven. [KJV]

The size and shape of mannaExodus 16:14 tells us manna was small, small like the frost on the
ground. We are also told in Exodus and Numbers that manna was like
Coriander seed. Coriander is common today, and is used in brewing beer.
It is round like a ball, and quite small. Eight to ten
Coriander seeds might fit in the space of a pea. A picture of one ounce
(hundreds) of Coriander
Seeds.So Coriander is a miniscule round seed.In Psalm 78 manna is further described as the grain or corn
of heaven. In Strong's the word in Psalm 78 is:

Manna, therefore, was small and round like a ball, similar to a
small seed grain.The color of mannaThe meaning of bdellium is somewhat uncertain, however, similar
words in other languages favor identification with a resinous gum. In
droplet form, the gum may have the appearance of a pearl, white. Exodus
16:31 confirms that manna was white in color by plainly stating it.The taste of manna

Exo 16:31 ... the taste of it was like wafers made with honey.Num 11:8 ... the taste of it was as the taste of fresh oil.

As described in the Bible, manna resembled Coriander in size and
shape: it was like a grain, like a small white round ball-like seed
which was collected, ground up, and baked to make cakes, like wheat is
ground to make bread. So, no, the Catholic wafer host does not
imitate manna in either size or shape.

Here is a Catholic Web page advocating that churches begin a
program of perpetual 24 hour adoration(worship), of
the wafer host:Apostolate
for Perpetual Adoration.You might call this the perpetual worshipping of "God in (of ?)
the Sunburst Monstrance".

Here are additional pictures of monstrances online-
Museum of Monte Cassino, Italy.The
Eucharistic Miracle of Lanciano.The last item is quite extraordinary. In the 8th century, it
is alleged that the host and wine turned into actual living flesh and
blood during a Mass, which it is said, remain well preserved in a
monstrance in Italy to this day.

On the right is a photo of a stele from Ur of
the Chaldees, with the symbol of the Babylonian sun god Shamash within
the crescent of the moon goddess Nanna.

Stele of
Ur-Nammu, detail

At right is a close-up of a monstrance, and inside the
glass enclosure is a crescent, upon which the round wafer god host is
placed, a virtual duplication of the symbology of the Canaanite and
Chaldean stele shown above. Many monstrances use this crescent, which
is officially called a "lunette" or "luna" (moon), to hold the round
wafer host. The sun disk in the crescent moon is a quite common symbol
for pagan religions, to include Babylon, Syria, and India.

Above on the left you see the pagan sunburst wafer god, inscribed
with IHS and the cross, is portrayed above the cup of wine. This is the
door to a place where the wine and wafers are stored. Above on the
right, you see a similar carving depicting angels kneeling in
idolatrous adoration or worship of the wafer god and wine.In case you think the word "worship" is an exaggeration on my
part, please note this paragraph from the new Vatican Catechism of the
Catholic Church: (Italics present in the original text)

1378Worship of the Eucharist. In the liturgy of
the Mass we express our faith in the real presence of Christ under the
species of bread and wine by, among other ways, genuflecting or bowing
deeply as a sign of adoration of the Lord. "The Catholic church has
always offered and still offers to the sacrament of the Eucharist the
cult of adoration, not only during Mass, but also outside of it,
reserving the consecrated host with the utmost care, exposing them to
the solemn veneration of the faithful, and carrying them in procession."

Chapter V
THE WORSHIP AND VENERATION TO BE SHOWN TO
THIS MOST HOLY SACRAMENT

There is, therefore, no room for doubt that all the faithful of
Christ may, in accordance with a custom always received in the Catholic
Church, give to this most holy sacrament in veneration the worship of latria,
which is due to the true God.

So the Catholic Church describes itself in its
documents as engaged in the act of worshipping the
Eucharist, which is also called adoration or veneration. Isn't it
amazing how the Catholic Church justifies bowing down before images of
the sun, as depicted by the monstrance and a round wafer, by claiming
the bread has actually become God! God's commandment is
cleverly made of no effect by the Traditions of men, by mixing error
and truth.

Note these 100 Lire coins issued by the Vatican for nearly 10
years. (Click on a coin for a closer look.)

Pope Pius the 12th - 1958

Pope John the 23rd - 1959

CITTÁ DEL VATICANO - CITY OF
PROPHECY

Pope Paul the 6th - 1963

Incredibly enough, the woman representing faith (the Catholic
Church) on the reverse side of the coins holds up a cup in her right
hand, in which you see pagan sunburst wafer god, which recalls these
verses in Revelation:

Rev 17:4 And the woman was arrayed in purple and scarlet colour,
and decked with gold and precious stones and pearls, having a golden
cup in her hand full of abominations and filthiness of her fornication:Rev 18:3 For all nations have drunk of the wine of the wrath of
her fornication, and the kings of the earth have committed fornication
with her, and the merchants of the earth are waxed rich through the
abundance of her delicacies.

The cup of wine of the apostate woman (church) represents
spiritual and doctrinal fornication, a mixing of truth and error,
Christianity and paganism, which she has taught to the world (made the
nations drink).

Rev 17:5 And upon her forehead was a name written, MYSTERY,
BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

There is only one self-proclaimed "Mother" church, The Universal
(Catholic) Church.

Rev 18:4 And I heard another voice from heaven, saying, Come out
of her, my people, that ye be not partakers of her sins, and that ye
receive not of her plagues.
Rev 18:5 For her sins have reached unto heaven, and God hath remembered
her iniquities.